corresponding
Ahura is restricted to the good spirit, [Greek: kat hexochen]. The
seven [=A]dityas are reflected in the _Amesha Cpentas_ of Zoroastrian
Puritanism, but these are mere imitations, spiritualized and moralized
into abstractions. Bhaga is Slavic Bogu and Persian Bagha; Mitra is
Persian Mithra. The Acvins are all but in name the Greek gods
Dioskouroi, and correspond closely in detail (riding on horses,
healing and helping, originally twins of twilight). Tacitus gives a
parallel Teutonic pair (Germ. 43). Ushas, on the other hand, while
etymologically corresponding to Aurora, Eos, is a specially Indian
development, as Eos has no cult. V[=a]ta, Wind, is an aboriginal god,
and may perhaps be Wotan, Odin.[20] Parjanya, the rain-god, as Buehler
has shown, is one with Lithuanian Perkuna, and with the northern
Fioegyu. The 'fashioner,' Tvashtar (sun) is only Indo-Iranian;
Thw[=a]sha probably being the same word.

Of lesser mights, Angiras, name of fire, may be Persian _angaros_,
'fire-messenger' (compare [Greek: haggelos]), perhaps originally one
with Sk. _ang[=a]ra_, 'coal.'[21] Hebe has been identified with
_yavy[=a]_, young woman, but this word is enough to show that Hebe has
naught to do with the Indian pantheon. The Gandharva, moon, is
certainly one with the Persian Gandarewa, but can hardly be identical
with the Centaur. Saram[=a] seems to have, together with S[=a]rameya,
a Grecian parallel development in Helena (a goddess in Sparta),
Selene, Hermes; and Sarany[=u] may be the same with Erinnys, but these
are not Aryan figures in the form of their respective developments,
though they appear to be so in origin. It is scarcely possible that
Earth is an Aryan deity with a cult, though different Aryan (and
un-Aryan) nations regarded her as divine. The Maruts are especially
Indian and have no primitive identity as gods with Mars, though the
names may be radically connected. The fire-priests, Bhrigus, are
supposed to be one with the [Greek: phlegixu]. The fact that the fate
of each in later myth is to visit hell would presuppose, however, an
Aryan notion of a torture-hell, of which the Rig Veda has no
conception. The Aryan identity of the two myths is thereby made
uncertain, if not implausible. The special development in India of the
fire-priest that brings down fire from heaven, when compared with the
personification of the 'twirler' (Promantheus) in Greece, shows that
no detailed myth was current in primitive times.